must needs be a covenant of works for if it had been a covenant of Grace it would have administred Justification with it This is the full sense as neer as I can collect out of such stragling discourses Though the Scriptures he brings in these pages to prove what he asserts were before omitted yet I shall here take them in as most fit in this place because the running over things so often would otherwise make the Answer so bulkish and therefore A. Though he saith Justification by faith was not given by Circumcision i. e. by the act done as neither is it now given by Baptism yet Justification was given in that Covenant of Grace which Circumcision sealed and so the Elect did obtain it Rom. 4.11 He received the sign of Circumcision a seal of the righteousness of Faith that he might be the Father of all that believe though they be not Circumcised So that Circumcision was the covenants seal and not the seal of his faith out of which the Gentile Nations were excluded till that Jewish Church was cast off so that the Jews were neerer then Pagans and Heathens notwithstanding any thing he affirms because the one was under the call of the Gospel and the tenders of Grace when the other was a far off Aliens and strangers Eph. 2.11 12 13. But when the Gospel came amongst them also then they were made nigh by the blood of Christ The Heathens in New England will any sober understanding Christian say they are as neer to a state of Justification as those that are born and bred up and dwell under the sound of the Gospel yea Mr. P. himself doth contradict what he in this affirms in acknowledging that the Jews were priviledged before other Nations in having such precious tenders of the Gospel p. 49. so that we see he doth not stick fast to his own judgement in any thing But wherein these precious priviledges should lye or how the Gâ—spel should be tendred if they were not visible under the covenant of Grace and so neerer then Heathens I cannot see nor I am sure he himself for had not Justification run in the Jewish Ordinances more freely then it did to the Gentiles that had them not they had instead of being priviledged been more in bondage and slavery then any Nation in the world 2. There is not any one place or Text or syllable in the 2 3. or 4 to Rom. or in 12 15 17 18 22. of Gen. or 3 4 5. Gal. that saith Justification by faith was not given in the covenant of Circumcision or that Justification by faith is opposed to Circumcision or that because Abraham was Justified before circumcised therefore Circumcision is a covenant of Works But this the Texts say that justification is to be had in the covenant of Circumcision which were it a covenant of works would not there be found Rom. 3.1 2 3 30. But 3. And because he tells us in pag. 55. That there is no Text in all the Scripture more cleer to prove the covenant of Circumcision to be a covenant of works then this 4. Rom. setting Faith and Circumcision in opposition shewing that Abrahams spiritual seed had their justification in another covenant and not in circumcision I have therefore taken it into this place because one answer will serve both To cleer this place therefore from this cloud of error cast upon it I shall stay some time to search into it The words are these What shall we say then that Abraham our Father as appertaining to the flesh hath found For if Abraham was justified by works He hath whereof to glory but not before God but Abraham believed God c. And how was it then reckoned when he was in Circumcision or in uncircumcision not in Circumcision c. A. By comparing this with the preceding chapter as also with ch 5 6 7 8. we finde the Roman Church that had imbraced the Ordinances of the Gospel were then falling back into the works of the Law and those legal Ordinances in them to gain justification And therefore they would be listening after those false Teachers that preacht up Circumcision after the manner of Moses which was the prevailing error in that Church and is at this day it being so fallen that they maintain good works do justifie Now the Apostle to bring them off from this error bids them look upon Abraham whom they acknowledged to be the father of the faithful and see how the case stood with him how he was justifyed secretly implying that if he that was the Father of all believers was not justifyed by works then it would be unreasonable in his children to think that they were and therefore it was their duty to follow him by which we see Abraham is held forth as a publick person in the Gospel to which Gospel-Churches are to have recourse to rectifie errors in doctrines of Faith and if upon search they found that Abraham was justifyed in urcircumcision then they should not think that Circumcision was of absolute necessity to justification and therefore tells them it was their mistake the Law was never intended by God to justifie any but ch 3.9 both Jew and Gentile are all under sin and ver 20. therefore by the deeds of the Law no flesh can be justifyed for all have sinned and are therefore justifyed freely by his Grace without the deeds of the Law ver 28. upon which the Romans make this Objection Rom. 4.1 What benefit or advantage then hath Abraham found to whom the covenant was made The meaning is because Abraham had not his justification by circumcision therefore they could not see any Gospel-benefit that came by that Ordinance at all so much is implyed in the words the like also ch 3. what profit then is there of Circumcision and it is the same objection in effect that M. P. makes onely a little changed For thus his runs If Abraham was not justified in the covenant of Circumcision then is Circumcision a covenant of works both which the Apostle answers that though Abraham and his seed were not justifyed by the Law as a law or covenant of works yet there was a considerable advantage the Jews had by circumcision and chiefly because unto them were câ—mmitted the oracles of God and ch 9.4 who are Israelites i. e a peculiar Nation inclosed by God himself from all the Nations of the world to them appertains the adoption and the Glory and the Covenants and the giving of the Law and the service of God and the Promises whose are the Fathers and of whom concerning the flesh Christ came As if he had said all this heap and bundle of benefits came in to the Jews and that Nation which no Nation under heaven had besides and yet for all this there were many that did not believe ch 3.3 For what though some did not believe shall their unbelief make the Faith of God without effect God forbid as if he had said The end for which
out of his seed And upon this very hinge it was That all those examples of Gods judgements upon Israel are given when they revolted from God and brake this covenant then God plagues them and cuts them off and when they renewed their covenant fasted humbled their souls and repented God shewed Mercy all which agrees to that remarkable place which proves the covenant of Grace conditional Gen. 18.19 For I know Abraham will command his children and his houshould after him and they shall keep the Way of the Lord to do Justice and judgement That the Lord may bring upon Abraham that which he hath spoken of him cleerly implying that if Abrahams seed did not walk close in their duties they should fall short of their expectations as we afterwards finde Israel did Therefore whereas M. P. saith it is impossible the covenant of Grace should be broken it is false For the external part may be broken which is part of the covenant but the inward part of it can never be broken P. Pag. 67. He comes to answer this distinction of the covenant as an Objection but so poorly that it seems he would gladly favour his own opinion persons saith he may profess outwardly to be in Christ and so in the covenant of Grace by profession but because it was but a profession onely and not in truth therefore they profess to be in that wherein they never were A. We are now speaking of persons being in the covenant as the Scripture holds them forth to be within it And as men may in the judgement of Charity believe persons to be in it in order to Communion of Saints in the world If therefore the Scriptures tell us there is a twofold being in it then persons are in the covenant that are within the visible part of as hath been sufficiently proved and as his own practice doth acknowledge so that in his answer to the Objection he rather works like a ferryâ—man then a preacher he seems to look towards an answer but rows the other way therefore whereas he saith we have an infallible rule to judge Abraham and his seed to be within the covenant of Circumcision because God saith it and the Objection before is groundless A. It hath bean already cleared that Circumcision was part of the covenant of Grace and therefore by this he confesseth that persons are visible within it because the infallible rule of the word of God saith it and so was the seed he speaks of infallible as he calls it within the Covenant The like now all that by profession are admitted into Gospel-Churches We have the same rule to judge by That they are as really within the covenant as the seed of Abraham was then By which we may see the Objection stands in force notwithstanding those puffs of wind he hath given at it 2. Neither doth his bringing in that great Catalogue of Israels sins at all help him For though it is not denyed but the most part of them were wicked and prophane yet as a separated people God had chosen out from the rest of the world to be a Church to whom he committed his Oracles in that sense they were a people in covenant and so stood till they were divorc't and cast off from being a people For which see Rom. 9. at large And the reason why they were so wicked and profane may be gathered from that place before mentioned Gen. 18.19 because they kept not up family duties grew carnal and loose in their Judgements and therefore looseness in practice and conversation followed a needful Item to all Gods people in these days The like answer is to be given to Joh. 8 40 44. by all which then it appears that not one Argument he hath hitherto brought proves Circumcision to be a covenant of works we are now arrived at his last Argument and that drawn from the many inconveniencies that will follow if it be maintained a covenant of Grace therefore so to understand Scriptures as to cross any fundamentals cannot be agreeable to the mind of God CHAP. XI Contains a vindication of the First Second and Third Fundamentall P. pag. 71. IF the covenant of Circumcision made with Abraham and his seed and those also that were born in his house or bought with mony amongst the families of Israel were a covenant of Grace then it interessed all persons by nature or practice into the choice priviledges of Adoption sonship justification the inward work of sanctification all which iâ— asserted by those who hold Infant-baptism And then this fundamental in Religion is denyed That all mankinde by nature are children of wrath and that all men are not charged under sin both Jews and Gentiles and that none is righteous no not one But saith Mr P. be it known to you it was a truth through Israel in their Generations and then he brings in many Scriptures to prove that men by nature are children of wrath c. A. 1. And be it known to you again That this fundamental truth is such that we all vail to and therefore it is not so much as toucht much less rooted up by our Doctrine or practice in maintaining Circumcision a Covenant of Grace which I now come to make appear and still by the former distinction Therefore I shall desire the Reader to give me his hand that we may not break company till the storm is over 1 There is a twofold Adoption and therefore 2 A twofold sonship 3 A twofold Sanctification 4 A twofold Justification These and all these outward and inward so that by vertue of the extent of the covenant made with Abraham persons are born into those outward priviledges though not into the spiritual part thereof and thus were Israel adopted Rom. 9.4 For it is one of the first priviledges that St. Paul reckons Israel had to whom pertained the Adoption and the glory c. By which we see that the Adoption appertained to all Israel that is God made choice of them to make them his peculiar sons and people by taking them into the visible pale of the covenant of grace when all the Nations of the earth besides were past by So that no people or Nation in the world could say God was their father but the Jews which is the benefit of Adoption in either respect But inward Adoption runs more spiritually therefore called the spirit of Adoption Rom. 8. Thus also all Israel were the sons of God for which the Scripture is so cleer That such who deny it do but discover much ignorance See therefore these Texts Hos 4.1 ch 11.1 Joh. 8.41 Ezek. 20.21 And thus they are called the first-born Exod. 4.22 23. And they had all the service of sons to do to God in the wilderness The like also of sanctification when persons are by Gods appointment separated and set a part to a holy use of which divers instances might be given before and since Christ so also Justification outward before men as well as
were saved were Abrahams children and saved by Abrahams covenant And it is impossible that M. P. himself should ever be saved out of that covenant though at present he so much slights it The reproof therefore that was given to Dives was not because he called Abraham Father as one of his sons but because he lived as an Epicure and a glutton as the whole parable makes evident And methinks Abrahams Charity should be a sufficient reproof to Mr. P. for his want thereof whereas therefore he tels us we have found out a newer way to heaven then by the Doctrine of regeneration it is but a taunt wherein he discovers by what spirit he writes and speaks Let therefore such ingenious spirits to whom he makes his appeal judge righteous judgement CHAP. XII Wherein the fourth and fifth Fundamentals are maintained IV. P. pag. 79. THe next Fundamental he tells us we destroy by maintaining Circumcision a covenant of Grace Is the Doctrine of the new covenant the nature of it and the manner of Gods making of it with the soul in which he writes his Laws in the heart and pardons their sins infuseth Faith binds himself over to be their God without any condition in the creature And thus and no otherwise doth God make a new covenant with the soul whereas this dream would make us believe that a whole Nation may be in the new covenant and yet have no work of Grace wrought upon the heart A. That the new covenant hath conditions hath been already proved God neither pardons saves nor justifies any man without the condition of the covenant which ever was is and will be Faith and Repentance which two are of a large extent and brings in a close walking with God in his Word and Ordinances and leads to a holy life without which none shall ever see the face of God Look back to Abrahams covenant was it not made with him as a believer Rom. 4.3 what saith the Scripture Abraham believed God and it was imputed to him for righteousness Had not Abraham been a believer righteousness had not been imputed to him and that this is a condition the Apostle makes it cleer ver 23 24. Now it was not written for his sake alone that it was imputed to him But for us also to whom it shall be imputed if we believe So that faith is cleerly held forth as the condition both to Jew and Gentile Isa 56.6 He that keepeth the Sabboth from polluting it and taketh hold on my covenant Him will I make joyful in my house of prayer For my house shall be called the house of prayer of all Nations what covenant is this that a man must lay hold of but that of free-grace which relates to his house of prayer in all Nations For his Gospel-house with whom that covenant is made is as well called the house of prayer as the Temple so that look how far the house of prayer goes to that people and Nation both the Sabboth and Covenant goes also so as they must keep the one and take hold of the other Obj. But saith the opponent though Faith be the hand yet it is God that gives the hand so that still the Covenant is without conditions Ans This is still to argue pro and con For if Faith be the hand and condition of the covenant then it is on the creatures side that it is so and not on Gods And the covenant is not made with any creature till they have a hand to receive it And though it be given by free-grace yet when it is given it is the creatures hand as the hand and eye of my body it is free-grace that gives them but when they are given they are my hands and my eys And thus the Apostle argues it is of faith that it may be by grace and hereby grace doth abound that God should give the Gospel and Covenant upon conditions and when these conditions are wrought by his Grace yet he should look upon them as ours yea Mr Patient hath before acknowledged That faith is the condition of the covenant and therefore whereas he here tells us God infuseth faith and binds himself over to the soul without conditions it is a meer contradiction because that faith so infused is that condition which takes hold on the covenant and by this new covenant were Abraham Isaac Jacob Joseph David Solomon Nathan and all the people of God under the old-Testament justifyed and saved into the visible part of which covenant all their seed was taken yea the whole Nation of Israel And that they shall be so taken in again see Rom. 11. at large compared with Jer. 31.1 therefore for him to call it a dream is not onely a discovery of his shallowness but also an affront put upon those holy worthies before mentioned by which he doth manifest it to the world affirming that the Covenant of Grace hath no conditions that he is a high Antinomian as well as an Anabaptist V. P. pag. 80. His next Fundamental is the doctrine of Justification by Faith which this opinion of Circumcision to be a covenant of Grace destroys in that it holds forth another way to obtain Justification by then faith which is by carnal birth of believing parents For if a soul be admitted into a covenant of life thereby I hope you are not ignorant that justification by faith is the great priviledge of the new covenant and really the portion of all that are in that covenant A. He here affirms two direct untruths But what 's that when there is nothing else to be found in his whole book 1 He tells us we hold another way of justification then faith by carnal birth c. which we abhor 2 Another gross untruth is That Justification to life is the real portion of all within the covenant of Grace Therefore let the former distinction be still minded and then it is apparent that we affirm no more but that believers seed have right to the external part of the covenant of grace which Circumcision was a part of as hath been proved as for the spiritual part of the covenant namely that justification by faith which he speaks of it hath ever been conveyed in a secret way of the spirits working upon the heart from which it is evident that persons may be visibly within the covenant and yet have no real work of Grace in their souls so as to be justifyed as those examples beforementioned do abundantly prove for then Judas had been really justifyed Take in also the parallel then al the members of their dipt societies would be really justifyed had we nothing else to plead but the sensible experience of these times it would be enough to shew the falsity of such an assertion for how many not onely of them but of others also have fallen away to diabolical delusions Thus far therefore we see those foundations by him pretended to be shaken remain notwithstanding his high swelling language untoucht and
they have addicted themselves to the ministerie of the Saints That yee submit your selves to such and to every one that laboureth with us where saith Master Patient wee see they were all ministers and men that laboured with the Apostles therefore not Babes or Children Answ The Apostle doth not say they were all Ministers or such as laboured in the word and doctrine as he did himselfe But they are so said to Minister because they addicted themselves to the ministring to the Saints in a way of Hospitalitie for so the word is taken for releeving the Poor and so the same chap. refers to 1 Cor. 16. namely a free liberall and charitable collection for the poor Saints verse 1.2.3 and 2 Cor 8.4 chap. 9.1 now as touching the Ministring to the Saints 't is superfluous for me to write c. In which places the same word is used as here in this example of Stephanus and his house who addicted themselves to the Ministerie of the Saints by which it appeares that as the Apostle had boasted of others in the former chap. so in this also hee commends the freeness and Hospitalitie of Stephanus because in such actions there is much heart-sinceritie to be seen in entertaining poor Christians This being so Then t is no hard matter to know who is meant by the house of Stephanus which Paul Baptized For though the servants 't is likely might be gracious and full of love to poor Christians yet by the word house is property meant Parents and Children and 't is very unlikely the servants of the house should be so free and hospitable of their Masters goods And as for the Children they were taken in by their Parents Actions and so the whole house is commended For the hospitalitie of Stephanus and his yoakfellow as 't is usuall in such causes to say such a house is noble and free when 't is meant onely of the heads and chief of the family and these were the persons that Paul presseth the Church to honour and esteem and to submit to such And not to such onely but to every one also that helpeth with us and laboureth But 't is a stretcht inference to say that because his house addicted themselves to the ministrie of the saints therefore they were all preachers and such as laboured in the Gospell and the Church was to submit themselves to all the houshold i. e. servants and all as ministers therefore no Children The like also the Apostle prest them in the following verse to submit to Fortunatus and Achicus who came with a seasonable and refreshing releef and supply to their wants therefore acknowledg ye them that are such verse 18. i. e. such who minister releef to Christians in necessitie So Matth. 8.15 't is said that Peters Wives Mother ministred to Christ Master Patient surely will not be so far besides himselfe to think that she preacht to Christ as a minister from what then hath been also said to this instance 't is abundantly clear to any sober spirit who is willing to search after truth and not take things barely upon the count of Master Patients word Our opposites have not so honestly quitted themselves in al their writings in interpreting this text to lay a snare or decoy to intrap or intice people into the lake of error by saying that here was none but Adult-beleevers in this house when as the tenor of those Scriptures hitherto which related to housholds hath still run to the children upon the parents beleeving Quest But how shall I know whether when the Scripture speaks of house there were any Children for the word is not exprest they might be housholds and yet no Children Answ 'T is the common way in finding out the mind of God in Scriptures to compare them that so what is darke in one may be cleard by the other And since the spirit of God at the first tender of the Gospell did delight to speak to Jew and Gentile in the Old Testament Dialect as to say of Lydea She and her House the Jaylor and his House Cornelius and his House Stephanus and his House Zacheus and his house so Crispus believed in God with all his house the house of Aristobulus the house of Narcissus it is as if he had said If you would know what I mean by this word house then look back to my First will and Testament for what it was then it is now Therefore when upon review we shall finde in the Old Testament there were Children mentioned and chiefly included It will be then an undoubted truth to say and maintain That in all these houses mentioned to be baptized there were Children which properly gave the denomination and they all baptized whilest little ones upon the Belief or Covenant-right of their Parents See Gen. 12.3 In thee shall all the families of the Earth be blessed Who are so properly the Family as Children Chap. 30.30 And when shall I provide for my own house also Who was that house that Jacob was bound to look after and provide for but his Wife and Children And Chap. 45.18 19. Then said Pharaoh Say unto thy Brethren take your Father and your Houshold and come unto me And Verse 19 it is explained to be heir little ones Wives and Fathers So Num. 3.15 2 Sam. 23.5 Josh 24.15 So the Apostle He that provides not for his own house i. e. His Children is worse then an Infidel and hath denied the Faith 1 Tim. 5.8 What denying the Faith can this be for such as profess Christ if it be not the Faith of that Covenant of Grace into which Believers and Professing-Christians with their Seed are admitted The neglect of a Heathen-Parent in not providing for his Children cannot be called a denying the Faith but the denying the Law of Nature But the neglect of Christians in not providing for their Children is a denying the Faith because visibly within the Covenant Exod. 1.1 Prov. 31.11 1 Sam. 20.15 2 Sam 9.3 9. 1 King 17 1â— 13 21 22 23. Psal 127.1 3. Prov. 12.7 Hos 1.4 1 Tim 3 4 5. 5.4 8. 2 Tim. 1.16 A full Text also is That where the Prophet speaks of Israels conversion and gathering under the Faith of Christ yet to be fulfilled Jer. 1.1 At that time saith the Lord will I be the God of all the Families of Israel and they shall be my people A Text so remarkable that it is enough to convince any man that look what God was to Israel and the Families of Israel in blessing them as their God i. e. aged in Covenant with them and their â—eed so he will be the same God again to Israel and their Families in Gospel-days Which â—ime is near at hand and they and their Seed whilst Babes shal be his people so that either our opposits must oppose that doctrine of the Jews conversion when both they and their Children shall be brought into the Faith of Christ or else of necessity they must acknowledge the
duties inward and outward and all this but one Covenant This Covenant was confirmed First to Abraham as a publique Father Secondly to his seed i. e. all the heirs of promises to the worlds end both Jews and Gentiles 1. By Promise 2. By Oath 3. By seale So that what was promised to Abraham was promised to al his seed and what was sworn and seald to Abraham was sworn and seald to all his seed According to this definition also we shall see a twofold admission into Covenant 1. Into the outward priviledges of the Covenant 2. Into the inward grace of the Covenant Hence also we shall have light to see first how hypocrits and wicked men did then and do now get within the Covenant Secondly how such as are within the Covenant do break it As first hee that contemned or slighted or neglected the token or seale of the Covenant to his seed hath broken the Covenant which being outward they might keep Secondly The breach of any part of the Morall Law was a breach of the Covenant and this also might have been externally kept by all that were externally within the Covenant Thirdly All those typicall Church rites might have been kept and the neglect or breach of any one in the due order or manner required was a breach of the Covenant for neglect of the first Gods wrath was so kindled against Moses that he would have kild him for breach of the second and third Israel was also punisht with death many instances thereof might be given Hence also we shall be led to an answere how the â—ovenant is call'd 1. Old and so vanisht away 2. New and so remaines 3. An administration This being briefly premised I now come to give in the Answer to the place by him quoted Jer. 31.32 which he brings to prove that there are two Covenants but grossely mistaken yet so far as we may goe without breach of faith to the truth of Christ in acknowledging two Covenants shall not deny him friendship as namely First That there hath been two Covenants made with man the one of workes before the fall in which man stood alone without a mediator under which covenant al mankind by nature lies to this day which is also materially the same with that righteous Law Morall given to Israel from mount Sinah though upon other tearmes Secondly The other of Grace made since the fall and tendred to Adam in the promise of Christ since which the Law in any part of it is not given as a covenant of workes but as the Law of Christ put in the hands of a mediator therefore Thirdly It was never intended by God either in giving circumcision to Abraham or the Law to Israel that ever Abrahams seed should enjoy Canaan by the law as a Covenant of works but only as hath been laid down in the Analysis as mans part of the covenant of grace Quest But if that was not a covenant of works given to Israel when God took them by the hand in order to bring them into Canaan what then can be the meaning of that place where the holy Ghost speaks of an old new Covenant tells us the new Covenant which he will make after those days shall not be according to the old c. The clearing of this with a Questian or two more will take in all those scriptures brought to this and therefore I further answer First The Covenant there mentioned is call'd new as the Law of love Iohn 13.34.1 Iohn 2.8 is call'd a new Commandment or Law which yet is not new in it self but the same Command as was given to Israel of old Lev. 19.18 And as the new heavens and new earth are call'd new Re. 21.1 And as the new Creature is call'd new which is not the annihilating the old and creating new but the putting of the old heavens and old earth into a new frame of Government and the old creature into a new state of grace so the new Covenant is the same that brought Israel out of Egypt and contained remission of sins and eternall life in Christ by faith with all the blessings of this life but so call'd new Secondly Because those typicall ceremonies and ordinances which were mans part of the Covenant of grace then and related to his dutie in Gods worship were by Christs coming abolisht and new ordinances under the Gospell establisht in room thereof for the promising part of the Covenant of grace from the beginning hath ever been cloathed with the preceptive Conditional part to bind up man to his dutie and walking close with God in his Ordinances of worship And therefore when Christ was held forth in the first promise immediatly sacrifices were instituted a distinction made betwixt clean and unclean creatures the Law of tithes and first fruits observed blood forbidden familie-duties required all which a diligent reader of Scriptures may easily observe from Adam to Moses before there was a publishing the Law from Sinay and so to Christ Track it from Christ again to the worlds end you have the first abolisht a second instituted and as then so still to bind man to his dutie in walking with God but not as in a distinct Covenant of works but as the terms of grace to which man is bound by the Covenant and thus those typicall ce emonies were as old clothes and are called beggerly Rudiments or Rags in which the promising part was clothed and drest The Apostle in Heb. 10. calls the exhibition of Christ in flesh in offering up his blood by once dying and such manner of institutions as should be written by him to be the new Covenant verse 15.16 and puts it in opposition to the Legall sacrifices verse 4. 5 therefore verse 19 20. the second is called the new and living way consecrated implying that as there is now a way to heaven consecrated by the blood of Christ and therefore new so there was a way to heaven before Christ came consecrated by the blood of Bulls and Goats called old by this then we see in what respect the Covenant is called new and old namely as relating to a new or old Church-state the first given as typicall by Moses to Israel as Christs kingdom the second as substantiall by Christ to the same kingdom but still in the same Covenant of grace for a Church state is given in order to a soules enjoying communion with God in his ordinances which is impossible to be by a Covenant of works since the fall thus then the bringing of Israel into a new Church-state under the Gospell is called a new Covenant which God will make with the house of Israel in those daies This gives us light to answer also that other place Heb. 8.6 7. by Master Patient quoted to prove two Covenants because Christ is called the Mediator of a better Covenant establisht upon better promises for if the first Testament had been faultless there would have been no place sought for the second but finding
Covenant of Works made with Abraham Isaac and so along as this Author affirms then how came the bond-womans son a type of that Covenant to be exempted from that Covenant of Works and Isaac which wes Sarahs son a type of the Covenant of Grace and a child of Promise to be put under that Covenant It could not be for any outward distinction in outward enjoyments for I shmael had more of the glory of the world then Isaac Gen. 17.21 6. Had the mercy intended Israel related onely to externals in giving them a fruitful Country in blessing their corn wine and oyle the fruit of their bodies their basket and store as Mr. Patient affiâ—ms and this to be enjoyed by a Covenant of Works then as a worthy Divine well observes in somewhat the like case how could Esau have been charged for a prophane person for selling his birth-right For there had been no prophaneâ—ess in that because prophaneness supposeth a contempt or neglect of something spiritual which is therfore to be enjoyed upon a spiritual account and not by works 7 What the Prophet speaks Jer. 31.22 and the Apostle Heb. 8. 9. of Gods taking Israel by the hand to bring them out of Egypt is by the Prophet Hos 11.4 interpreted compared with Mat. 2.15 to be an act of a tender Father who owned Israel as a son for as a father in tender love and respect to his young child takes hâ—m by the hand to teach him to go so did God deal with Israel when a child The like be did to Ephraim ver 3. I taught Ephraim also to go taking him by the hand so when he destroyed Sodom Gen. 19.16 Whilst Lâ—t â—â—gered as being unwilling to leave Sodom the Text saith he laid hâ—ld upon his hand and brought him forth And the reason is given because the Lord was merciful to them So that what God did to his people in this kind is most cleer was from a pure Covenant of Grace and Mercie not by a Covenant of Works 8. What God did to Israel in giving them rest in Canaan was as Canaan was a Type of Heaven Isa 65.9 and of the Churches state under the New-Testament Jer. 3.18 Psal 105.6 For so the promise of Abraham in giving them Canaan is by the Prophet David interpreted to be to a thousand generations which therefore must needs extend to the end of the world For so 't is called a Covenant for ever And had his seed injoyed Canaan from Abrahams days yet from thence to Christ was but forty two generations Mat. 1. So that if Canaan was to be possest as a type of heaven then it was not to be possest by a Covenant of works but by faith so Abraham possest it Heb. 11.8 9 10. By Faith he sojourned in the Land of promise as in a strange Country dwelling in Tabernacles with Isaac and Jacob heirs with him of the same Promise For he looked for a City which had foundations whose builder and maker was God And ver 15 16. he sought a better Country a Country whereof that was but a type Now what promise werâ— Isaac and Jacob heirs of Why that of the Covenant of Grace Gen. 17.8 To thee will I give the Land of Canaan And this the Apostle tellâ— us was possest by Faith as a type of heaven therefore not by a Covenant of Works 9 It further appears by comparing Gen. 17.7 I will be thy God with Heb. 11.16 Whâ—refore God is not ashamed to be called their God for he hath prepared for them a City Where the Apostle thus argues that had the grâ—at proâ—â—se to â—braham been onely of an earthly Canaan which this Author affirms was to be enjoyed by a Covenant of Works God would have been ashamed to be called his God t is evident therefore that for men to affirm such Doctrines as this is to put an affront upon God himself 10. It still further appears that Abrahams seed injoyed Canaan by a Covenant of Grace because what â—oses and Ioshua did who were their câ—nductors was done by faith and tiâ— also applyed to all Israel Heb 11.27 28 â—9 By faith he forsook Egypt by faith he kept the passeover by faith they past through the red Sea So when Joshua led them over Jo dan it was an act of faith yea the very conquest of the enemy there was an act of Faith ver 30. therefore for him to affirm tâ—aâ— fi st Covenant beâ—ore largely opened to be those typical ceremonies and so mans pâ—rt of the Covenant of Grace to be â— Covenant of Works by which they were to live happâ—ly in Canaan is such notâ—rious stuffe that he might blush to name it 11â— Sâ—ch â— doctrine directly opposeth these Scriptures Deut. 9.4.5 6 7 8 speak not thou in thy heart saying for my righteousness the Lo d hath brought me in to possess this Land and ver 5. not for thy righteousâ—ess dost thou possess this Land And ver 6. not for thy righteousness for thou art a stiff-necked peâ—ple and ver 7 fâ—rget not how thou provokedst the Lord to wrath in the wilderness and from the day that ye came out of Egypt even to this day until ye came to this place ye have been rebellious against the Lord and ver 27. he refers back to Abrahams Covenant and makes use of it as an argument to prevail with God in Prayer because he had promised to give them Canaan by grace and not by their works so also ch â—0 11 12 13 16. Exod. 2.24 ch 3.6.8 and ch 6.8 Numb 14.23 12. That rest the Apostle speaks of Heb. 4.1 is meant of a like rest to that of Canaan which Israel was cut short off for want of faith Heb. 3.18 to whom sware he that they should not enter into his rest but to them that believed not this promise of rest is by the Apostle called a pâ—eaching â—he Gospel Heb. 4.2 For unto us was the Gospel preached as well as unto them implying cleerly that what was spoken in that promise of giving Israel rest in Canaan was a preaching the Gospel to them So that as the spiritual part of the Covenant which conveys justification by Faith is by Paul called a Gospel preaching Gal. 3.8 â—o the temporal part of the same Covenant Gen. 17.8 which this â—uthor would fain make a Covenant of works thereby to maintain his errors the same Apostle tells us it was a Gospel preachâ—ng also By what therefore hath been said hitherto t is a shining truth that Abrahams Covenant in all parts thereof relating to spirituals and temporals was a full and compleat Covenant of Grace to which circumcision was annexed as a seal not as a distinct Covenant of works in order to the possessing of Canaan because as hath been proved by these twelve considerations as there hath been no Covenant of works given since the fall so Israel injoyed Canaan by a Covenant of Grace it follows therefore that Circumcision and all those legal Ordinances called the first
Covenant was no Covenant of works but that part of the Covenant of Grace that related to mans duty therefore Gen. 17.14 t is called Gods Covenant and the neglect of mans duty in that Covenant was a breach thereof Q. But if that place Jer. 31.32 with Heb. â— 6 7. be to be understood of a Covenant of Grace and not of works then how may it be said that Israel brake that Covenant Can a Covenant of Grace be broken The Answer to this upon what is laid down in the Analysis of Abrahams Covenant is plain for there is no Covenant of Grace but hath Conditions which bind man to his duty it was so under the Law faith and repentance was the condition of the Covenant then as t is now and because faith without works is dead being alone Jam. 2.17 therefore God hath given Oâ—dinances and the Laws Moral to his people to keep faith alive and man may break his part of the Covenant so it was with Israel Rom. 4. when the Question was put What advantage then hath the Jew Much eâ—â—â—y way because to them as to all Israel was committed the Oracles and the Covenant c. Here was the Covenant of Grace externally administred to all but yet there was but a remnant saved and the greatest part of Israel were Covenant-breakers and the like we have now and is and must be acknowledged by all our dissenting friends of the dipt Societies an external and internal administration of the Covenant For their confidence is not so high as to say that all they dip are really within the Covenant for we see many of them turn Apostates from every thing that is good and prove carnal wretches as did Simon Magus Judas Hymeneus Philetus Ananias and Saphira who were all within the Covenant visibly If they say they baptize not upon the account of the Covenant at all but upon the profession of Faith I answer either they baptize as visible believers or real if visible then as visibly within the Covenant if as real then really within the Covenant so that still the Covenant lies at bottom and there is as much falling from Grace and breach of the Covenant upon their own principles as is pleaded for The like answer also is to be given to that other clause of Gods being a husband to them for the whole Nation of Israel was ingaged to God as a spouse Jer. 3.14 and so under the Law of marriage and therefore when they were divorced the whole Nation was cast off yet one of a City and two of a family were taken to Zion I such as were spiritually within the Covenant they had still communion with God v 14. so now the whole Church is visibly under a Covenant of Marriage to Christ believers and their seed and are therefore the children of the kingdom but yet we know the greatest part of a Church may be hypocrites and so the children of the kingdom may be cast out so that it is most clear a Covenâ—nt of Gâ—ace in this sense may be broken in the visib e pâ—rt thereof by the vâ—sible memâ—ers of it P. The nâ—xt I find his piece driving at is to prove the Covenant of Grace not to be made upon conditions but absolute to prove it he takes up many pages though to little purpose for what he in one place denyes in another place he affirms as in pag. 35. where he confesseth Faith and Repentance the condition of the Covenant Answ If it be the condition of the covenant then the covenant is not made without conditions For indeed to speak of a covenant absolute without conditions is to speak of that which cannot be for if it hath no conditions it is no covenant but only a tender of grace And here lyes much of Mr. Patients great mistake to take the tender of Grace for the covenant and thus he falls into the Antinomian Doctrine and therefore as faith and repentance is the condition so the covenant is not concluded betwixt God and the soul till those qualifications are wrought therefore the veins of free-grace are full of riches because as God tenders so he gives secretly the qualifications that lay hold upon the tender so he did to our first Parents 2. But besides if the covenant hath no conditions why then doth not Mr. Patient baptize all that come but they must give such a strict account of their faith as before he speaks of or why are any cast out that prove rotten will they make conditions themselves when God hath made none For the very ground of administring all Ordinances is from the covenant as it is conditional and if it be not conditional then is it made with a drunkard as a drunkard and with a whoremaster as a whoremaster with a blasphemer and Sabbath breaker as such and then to no purpose is that of Paul 2 Cor. 6.14 15. What fellowship hath righteousness with unrighteousness light with darkness Christ and Belial together that place Jer. 32.40 had such conditions as God requires For his fear was wrought in their hearts that they should not depart from him the like also Ezek. 16.59 Thus saith the Lord I will even deal with thee as thou hast done which hast despised the oath in breaking the covenantâ— and because he afterward speaks of my covenant thy covenant therfore M P. concludes here were two covenants the one broken which was mans the other kept which was Gods But in this also there was but one covenant which had two parts Gods part and mans which was their manner of covenanting with God to make an oath to walk in his ways and when they had broken this oath they had broken the covenant second their part of the covenant see that place also Neh. 10.29 They entred into a curse to walk in the laws of God that were given by Moses the servant of the Lord The Law given was the terms God bound them to in a way of Grace and Mercy and their oath or curse declared their owning thereof so that when the oath was broken the covenant was broken therefore the deduction that Mr. Patient makes from these Texts that there are two covenants is unsound and rotten and savours of too ignorant a spirit in the covenant of Grace The like also Ezek. 36.25 26 27. I will sprinkle clean water upon you I will take away the heart of stone and give you a heart of flesh c. And ver 37. I will yet for all this be enquired of by the house of Israel is not here a condition whereas therefore Mr. Patient tells us if Gods people sin He binds himself to pardon their sins and to remember their sins no more and therefore it is impossible for a soul once in this covenant to miscarry Answ Such an application as this is fitter for a Synagogue of Libertines then a Church of Christ God never pardons the sin of a people but he makes them holy And before he pa dâ—ns their sin
Covenant PAg. 42. The next general head by him laid down to prove is That Circumcision is no covenant of grace but of works called a covenant in the flesh Gen. 17.13 but before he comes to his Arguments he opens the meaning of the word everlasting which is to be understood of the ever of the Law especially when it comprehends with it their seed in their generations and this he lays down as a maxim to prove which he brings Lev. 16. Num. 25.13 Exod. 40.15 ch 30.20 21. all which places speak of the Levitical Priesthood either of the line in which it should run or the way by which they were instated into their office by anointing or the manner by which they approacht constantly into the Tabernacle or of the manner of their atonement for the people all which should remain as an everlasting statute in their generations A. That by everlasting we are to understand the ever of the Law onely is no sound maxim for though it be so to be understood in the places quoted because it related to the Priesthood and Tabernacle worship yet if that covenant in Gen. 17. Which Circumcision sealed then upon which God promised the Land of Canaan as a type of heaven remains still as an everlasting covenant then his maxim is broken see therefore that parallel Text Psal 105.6 to Gen. 17. O ye seed of â—braham his servant he is the Lord our God he hath remembred his covenant for ever the word which he commanded to a thousand generations which covenant he made with Abraham and his oath with Isaac and confirmed the same to Jacob for a Law and to Israel for an everlasting covenant saying To thee will I give the Land of Canaan c. From which it appear that the word everlasting is to be understood to a thousand generations i. e. to the worlds end because the giving Israel Canaan was a type of heaven and from Abrahams days to Christ was but forty two Generations Therefore this difference is to be observed that when he speaks of statutes everlasting to be observed in their generations 'T is meant of those Statute Laws that God gave to Israel for worship and so as Mr Patient observes it is to be understood for the ever of the Law But when the Holy Ghost speaks of a covenant everlasting as in Gen. 1â— 15 'T is such a covenant that is to continue so long as the heavens and earth shall continue so Paul calls it Heb. 13.20 The blood of the everlasting covenant And this in Gal. 3.17 was that covenant that Christ confirmed to Abraham and his seed 430 yeers before the Law and called everlasting in that place of Genesis befo e quoted which everlasting covenant â—oâ—k in an everlasting seed and is called a Gospel-preaching to Abraham Gal. 3.8 and by John Rev. 14.6 is also explained to be an eveâ—lasting Gospel from hence also it is that Paul in Heb. 6. when â—e speaks of Gods blessing Abraham and multiplying his seed which he c lls â—he hâ—rs of promise calls it his immutable Counsel as relating to both the covenant and the seed of the covenant Now if there be an everlastingness in the covenant which takes in such a seed as it did to Abraham then must it continue longer then the Law or else there must be a mutability So again if the persons row covenant ng were changed i. e. If God were not the same to believers and their seed now as â—e was tâ—en or if believers should now covenant onely for themselves and leave out their seed then there is a mutation of the covenant therefore David in Psal 102.26 27 28. before quoted speaking of the infant seed of the Church tells us that though the heavens and earth should wax old and perish as a garment which words are quâ—ted by Paul Heb. â— 1 to a Gospel-â—h rch yet that Church sâ—ed should continue so also Psal 103.17 18. from everlasting to everlasting and that by vertue of t at everlasting covenant therefore what feeble maxin s this new Doctor teacheth and how ill he compares Texts we may here see Pag 4â— The next thing he opens is these words I will be thy God and thy seeds God and that two ways the oâ—e b a covenant of Grace the other by a covâ—nant of Works the first absolute the second conditional and so God gave himself to be Abrahams God by a conditional câ—vâ—nant of Works A. That this is strange Divinity that God should be a peoples God by a Covenant of Works since the fall I doubt not but it will appear to sound Ch istians from what hath been already said I shall therefore pass it to come to his confused Arguments some of which I have contracted into form to take the better prospect thereof P. Hâ—s first Argument runs thus That covenant that runs upon conditions is a covenant of Works but so doth Circumcision therefore A. To which I answer The first proposition is denyed and dâ—sproved and it is by him confest that faith and repentance is a condition of the covenant So that by this he affirms pro and con and may as well say plainly that the covenant of grace is a covenant of works because it hath conditions therefore his foundation is too weak and rotten for such a building P. In pag. 45. he would prove the land of Canaan to be given to Abraham and his seed by a covenant of works and so would be their God and then his Argument runs thus If God gâ—ve the Land of Canaan to Abraham and his seed upon the condition of Circumcision and keeping the Law then he gave the land of Canaan by a covenant of works but God gave the land to Abraham upon condition he would circumcise his seed Therefore A. This hath been already cleared that circumcision and keepâ—ng of the law was mans part of the covenant of Grace in which the Church was to walk with God being bound up to visible duties then as it is now and that Canaan was not g ven Israel by works my answer to the preceding head makes clear to which I refer the Readâ—r yea it is directly against these Scriptures before quoted Deut. 9.4 5 6 7 8 ch 10 11 12 13 16. Exod. 3.24 Heb 3.18 ch 4.1 2. ch 11. 8 9 10. yea so to affirm is to put an affront upon God himself and to make him ashamed of that title of being Abrahams God Heb. 11.16 See also the twelve Scripture-considerations before mentioned P. In pag 45 46. he brings several Scriptures to prove that Circumcision bound to the keeping of the Law But not one of all those places by him quoted speaks that they were bound to keep it as a covenant of works but as the Law of Christ and so Israels Gospel in which Justification was conveyed and therefore when we read of the Primitive revoltings from Gospel-Ordinances to Circumcision and the works of the law as the Church at Rome and Galatia
did it was upon the like mistake of this Author who thought the law had been given them as a Covenant of works which was not so intended and by this means they came to rest in the law and are condemned for it by the Apostle Rom. 2.13 17. Gal. 5.1 2. 2. Consider that Baptism now binds as much to keep the law Moral and Gospel-Ordinances as Circumcision then did bind Israel to keep the same moral law with the legal Ordinances and he mâ—ght with as much evidence of truth argue That because Baptism binds to keep the law therefore the Churches of Christ now are under a covenant of works P. page 47 he winds up thus Abraham as if God should say I will be thy God and thy seeds God to protect defend deliver and bless thee with the blessings of Canaan in the fruit of the womb in thy basket and store and with all outward blessings upon condition that thou wilt be circumcised and keep the law as a covenant of works A. A poor Argument was it not to prevail with Abraham when he might have replyed Lord there are many that do possess a far greater portion in the world yea thou hast said that my son Ishmael shall have twelve Princes rise from him and that he shall be a great man in the earth yet none of them are bound up to such strict obligations And when thou gavest a covenant of works to Adam he should have had heaven and eternal happiness and glory And shall I be content with an earthly portion upon such hard terms And upon this account it is the Author to the Hebrews doth so argue That God would have been ashamed to be called Abrahams God which yet Mr Patient is not ashamed to tell the world in print that he was Abrahams God by a covenant of Works Horrid stuffe The like answer is to be given to that place Jer. 11.2 3 4 5. cursed be the man that obeys not the words of this covenant which I commnnded your Fathers When I brought them from Egypt saying Obey my voice so shall ye be my people and I will be your God that I may confirm the oath which I sware to your Fathers to give them a land flowing with milk and honey the Land was given by grace and the covenant he speaks of was a covenant of grace not of works but as faith leads to works so the covenant leads man to hâ—s duty in keeping the commands of God it was so then and so it is now and in this sense that place is true Psal 6. he rewardeth every man according to his works not for his works And we are at this day Gods people and be our God upon the same terms of works as then See 2 Cor. 6.17 18 come out from amongst them and be ye separate and touch not the unclean thing and then I will be your Father and ye shall be my sons and daughters so that God becomes ours upon conditions still and yet by no covenant of works P. Page 48. The last thing with which he concludes this first Argument if such it be is this Abraham had a covenant of Grace made with him twenty four yeers before that covenant of works and his happiness with all his spiritual seed was in that absolute covenant A. Had M. Patients memory been good he would not so have contradicted himself For first this covenant of works he hath made to begin from Adam and so descended to Abraham For he hath long before proved that the Law which was given from Sinai was in force before the days of Noah how then is that like to hold with this that the covenant of works was not given to Abraham t is twenty four yeers after that of Grace 2 If he make Circumcision the covenant of works that he means then it implyes that Abraham had two covenants of works one by descent and the other made afterwards 3 Where he tells us the happiness of his spiritual seed lies in the absolute covenant I answer what spiritual seed had Abraham if it was not Isaac And yet Isaac was the line in which the covenant of Circumcision was to run and not Ishmael Gen 17.21 So that look what happiness the promise gave him of Gods being his God was conveyed in that covenant and either Mr Patient must say it was no happiness to him to have God to be his God or else if it was a happiness then he must acknowledge it in that covenant Thus we see how sadly he is be error'd certainly had this Doctrine been brought in the Apostles days he would have lookt upon it as another Gospel â—nd it is a sad curse that he gives to the preachers thereof P. A second Argument though very improperly so called to prove circumcision a covenant of works is because it was a national covenant in the flesh A. The prudent Reader may easily observe what a poor shift this is to maintain Circumcision a covenant of works as if a covenant of Grace could not be national and though what hath been said to prove Circumcision a covenant of pure Grace be sufficient yet I shall briefly add If the promise made with Abraham was a Gospel promise in wh ch were contained national blessings in thy seed all the nations of the earth shall be blessed If the Jews shall be re ingraffed as they were cut off If by the stone cut out of the mountains that shall fill the world be to be understood the Church and kingdom of Christ If the knowledge of the Lord shall cover the earth as the waters cover the seas If there shall be a new heaven and a new earth wherein shall dwell righteousness If the kingdom of God was taken from the Jews and given to another Nation If the Church now coming out of the wilderness holds parallel with the Church in the wilderness under the Law If the kingdoms of this world shall become the kingdoms of the Lord Christ if that Commission Mat. 28. in order hereunto be to teach all Nations c. If that Nation and kingdom that will not serve Christ shall be cut off Isa 60.12 Then are the blessings of a covenant of Grace national blessings and what God intended in Abrahams covenant was national I need say no more P. In pag. 49 50 51 52. he runs into a large field of discourse and over-runs the old Scriptures again as it is usual with him to prove that though the Jews had the covenant of Circumcision given them by entail yet as to matter of Justification they were as far off as Pagans and heathens and what Justification Abraham had was while he was uncircumcised and yet withal granting That the Jews had the advantage of other Nations by having those Eminent tenders of the Gospel held out amongst them And notwithstanding that covenant in the flesh yet they were all sinners and therefore there is but one way of Justification which is by faith in his blood therefore Circumcision
seed and what God therefore sealed to Abraham he sealed also to his seed All which was to shew the immutability of his Counsel to the heirs of Promise not only to such as were heirs under the Law but to the worlds end as the Apostle tells us before in the place quoted II. His next reason or Argument why it sealed onely to Abraham is because it is said he received it that he might be the Father of all that believe Which could not be said of Isaac because he was but a child A. Though Abraham was made the Father of the faithful by having that seal given him yet he could not have been such a father without such a son because they are relatives not onely in the natural relation but in the promise for though Ishmael was born thirteen yeers before Isaac was promised yet had God given him circumcision then Abraham had not been the Father of the faithful because Ishmael was not a faithful child So that that which was required to make Abraham a father of a faithful son was required in Isaac to make him such a son of a faithful Father Therefore that seal that was given to Abraham as a father was given to Isaac as a son III. His third Argument to prove it a seal onely to Abraham is Here is the spirit of God affirming the sealing use of Circumcision to Abraham onely upon a reason special to him therefore where the Scripture hath not a mouth to speak we must not have an ear to hear A. The spirit of God speaks no such thing but the spirit of M. P. for where is it said it was a seal to him onely no such Text is to be sound in all the Scriptures for as is before said what it sealed to him as a father it sealed to Isaac as a son of that Father for the covenant related to posterity I may therefore say of him as the Prophet said of the false Prophets who said the Lord saith it as here M P. doth when indeed the Lord hath not spoken therefore the Scripture hath a mouth to speak if he had an understanding heart to know when and what it speaks let such therefore who have ears to hear hear what the spirit speaks to the Churches IV. P. A fourth ground or reason he gives that Circumcision sealed onely to Abraham is drawn from Rom. 4.13 The promise that he should be the heir of the world was not to him and his seed through the Law i. e. saith M. P. through the covenant of Circumcision But through the righteousness of Faith For if they that be of the Law be heirs then Faith is made void A. 1. He here again supposes that which is denyed and the contrary proved i. e. That Circumcision was not a covenant of works 2. When it is said the promise of his being the heir of the world was not made to Abraham through the Law The Apostle means that it was not to be confined and shut up to the generations of the Law onely and so it was not to his seed through the Law onely but through the righteousness of Faith that is his Patrimony came upon such high tearms as would reach to a thousand generations Psal â—05 even to the Gentiles under the Gospel to the worlds end and that this is his meaning is clear by the following words For if they which are of the Law be heirs i. e. They and they onely but heirs they were Faith is made void That is the faith which Abraham had by which he did believe the multiplying of his seed in all Nations upon the grounds of the Promise that faith is quite frustrated because it went no further then the generations of the Law And therefore it is of faith that it might be by Grace to the end the promise might be sure to all the seed and then he fully explains what he said before Not sure to that seed onely which were of the Law where the word onely doth suppose it was sure to the legal seed therefore it cannot be meant of a covenant of works for so the promise was never sure to any from the Creation to this day or ever shall be 3. If the place were to be understood in his sense namely of a covenant of works Then it confutes in direct terms wâ—at he hath so much pleaded for in his book As that Canaan should be given by a covenant of works For the promise that he should be the heir of the world in which that land was included was not to him and his seed through the Law i e. saith Mr P not by the covenant of Circumcision but through the righteousness of faith And if the Apostle saith not by that covenant then why doth Mr P. so often affirm elsewhere it was Thus we see there is nothing in all he hath said that proves Ciâ—cumcision either a covenant of works or seal to Abraham onely but enough to prove it a seal to all the heirs of promise even whilst they are infants All ye therefore that belong to the covenant of Grace fear not to give your infant-seed that Ordinance which now is the seal of the covenant P. The last Scripture he here brings to prove Circumcision a covenant of works is Gal. 4. latter end where the Apostle compa es the two covenants to Sarah and Hagar the covenant of Circumcision is held forth to be the bondwoman ch 5.1.2 3. ch 6.13 whâ—ch place doth prove the covenant made in the fleshly line of Abraham is a covenant of Works And that which the Gospel is set in opposition to For the covenant of Grace is I will put my Law in their hearts but the covenant of Circumcision is not in the heart but in the flesh A. The diligent Reader may easily observe the palpable contradictions that are here to be found Hagar types out the covenant of works Sarah types out the covenant of grace and the flâ—shly covenant of Circumcision as he calls it which is typed out by Hagar is made in the fleshly line of Abraham which must be Ishmael And then he contradicts what he hath been all this while maintaining i e. that the fleshly line is Isaac and Jacob in which the covenant of Circumcision was to run and so also he opposeth the Apostle Gal. 4 23 But he that was born of the bondwoman was born after the flesh but he of the free-woman was by Promise so that what Paul calls the children by promise he calls the children of the flesh Thus men leaving truth making wise God leaves them to publish their own folly That place Gal. 1.2 3. is already answered they were such that were falling back from Grace to be justified by works through their gross mistake thinking as Mr P. doth that the Law had been given for a covenant of works Lastly Though God hath promised to write the new covenant in the heart yet the seals of that covenant are written in the flesh so it was then
footsteps of the flock have gone before us whereas if the blind lead the blind they both tumble into a ditch or River And thus both the matter and form of a true Gospel-Church is maintained by our doctrine and practice VII The last head of Fundamentals which he saith our doctrine and practice destroys is P. That persons may have a right to a covenant of life without an in-being in Christ by faith and is it not therefore a sad thing that persons that profess themselves Ministers and to have knowledge in the Gospel should be so blinded as to mislead people in so weighty a point as this is and that they should endeavor to leaven thousands of people with such a sad error as opposeth it self against the substance of the Gospel c. A. It hath been the main policy of Satan in all times of Reformation to endeavor the subversion of the Ministery of Christ and by all means to make them fall as stars from heaven because he then knows how to carry on his kingdom works of darkness And if Israel cannot be overcome when they are united to one God in one way in one Commonwealth he will then divide them because then he knows his work will thrive in the hands of Jeroboams Priests We may here see what a heighth the false Prophets of this Commonwealth are come to that they can without check smite the Prophets of God upon the face with reviling words dragon-like casting a flood of waters out of their mouths that so their may not escape we may doubt such words are but preludiums to a remaining Tragedy I speak the more in this because I have also seen a piece called the Kings of the East which may be rather called the devils pleading for a Pulpit in which when he speaks to the Ministers for licence to make use of them he tells us if they will not give leave they shall be prayed down and pulled down But I hope they rage the more because they have but a short time But to come to the answer What he hath here said is of the same nature with what he hath spoken before and so hath been already answered Before he charged our baptism to be a counterfeit baptism and here again our Ministers are blinde and misleade thousands to oppose the substance of the Gospel What taunting bold language is this and how unfit for a man of his thred-bare knowledge and profession I hope the reader will excuse me because it is to speak a word for those choice leaders of Christs flock who are as sheep dumb before the shearers of our times 2. The former distinction of the covenant must be still minded and then it is apparent that the charge put in against our Ministery is false I have been one of their followers above this 12 yeers I bless God I never heard such a doctrine delivered That propagation gave an in-being in the spiritual part of the covenant of Grace which is that M. P intends by the covenant of life Therefore what the Prophet said to Ahab is not mis-applyed to him It is he and such like as he That are the troublers of Israel That leavens the Nations with errors That run before they are sent for he whom God hath sent speaks the things of God he speaks not the things of God because he understands them not as hath been made appear hitherto he understands not the covenant of Grace from works what the new covenant is the extent thereof how to baptize or whom to baptize And therefore with the false Prophets he teaches to revolt from God and his ways The Reader may by this time see what wood hay and stubble he hath built that not one Argument hitherto either to prove our practice to overthrow the forenamed Fundamentaâ—s or Circumcision a covenant of Works hath been made good Therefore it is evident That they remain unmoveable and untoucht notwithstanding those horrible outcryes wherewith he chargeth our doctrine and practice withal pag. 83. CHAP. XIV The Third general head answered P. THe third head propounded to be proved by him was that none but believers had or shall have a right to the covenant of Grace to prove which he tells us that so soon as the seed of the woman was promised to our first Parents after the fall the Lord immediately made an outward covenant of Works which was typical and intayled upon the flesh out of which Christ was to come which was more dark till Abrahams days then till Moses more cleer and then from Moses it brake forth cleerly and so continued till Christ in whom it ceas'd and ended A. That those typical Ceremonies by him called a covenant of works was part of the covenant of Grace hath been fully proved Therefore le ts keep the old distinction and hold fast the form of sound words to cast off which is of as dangerous a consequence as to strip the Barke from the Tree and then let the other grow if it can Besides note what must necessarily follow I. God made a covenant of works with Adam which he broke II. God made a covenant of Grace after he fell III. God made again another covenant of Works so that here is implyed either 1 That the covenant of Gâ—ace was incompleat and had not a Table sufficiently furnisht to accommodate all parts of man And therefore he must be left to a covenant of works for temporals so to help out what the other wants or 2 That mans happiness in a state of Grace was so imperfect and unstable that he fell back into a covenant of works or 3 That God after he had made a covenant of Grace with man upon better consideration took that away and re-stated him in a covenant of works or 4 That a believer as before observed may be in two covenants at once or 5 That God had rather all men should be damned then saved And 6 That upon Christs coming the conditions of the covenant of Grace by him called of works being abolisht as such a covenant Therefore now man either stands loose or free from all Ordinances and Sabboths or else the observing the Sabboths or keeping to them must be a new covenant of works Thus it is apparent what a rock of error and heresie we should at last split upon by imbracing such fantastical notions as this patron of plunging would dowse us into Therefore let the Reader observe that Heb. 11. and he shall finde the typical worship was then made acceptable to God by believing as our Ordinances are now which had it been a covenent of works it would have stood directly opposed to faith therefore it was of faith that it might be by grace But when he speaks of a covenant of works then If it be of works it is no more of Grace otherwise Grace is no more Grace And take also a brief touch of the parallel of that administration which was the old covenant and so of works Then as
covenant of Grace as those hypocrites had so often mentioned So in their own P. So he quotes Joh. 16. that Christ calls the unbelievers in the national Church of the Jews the world I have chosen you out of the world and their being circumcised freed them not from being justly so called A. The answer is The words are directed to the Disciples as a people that acknowledged Christ exhibited and so were Gospel worshippers And the unbelievers amongst the Anabaptists may as well be called the world if the comparison relates to one that truely believes as the Jews were called the world when Christs words related to his real believing Disciples For the denying of Christ to be the Messias was that which distinguisht because such a denyal led them to keep up a form of worship that did directly oppose the Gospel P. Another Scripture Rom. 4.16 It is of faith that it might be by grace but if the covenant was made to the seed it could not be of faith and so not of grace A. Here is sad work made in his interpretations was it not of Faith to Abraham that it might be by Grace to him and his seed for shame abuse not the Scripture so grosly It was of Faith that it might be by grace to the end the Promise might be sure to all the seed and who this seed was he tells us little children if we may draw it from Isaacs being a child in Isaac shall thy seed be called And because the Gentiles shall know that the word seed reaches them therefore he adds not to that onely which is of the Law c. So that as it was to Abraham by faith that it might be of Grace to his seed So is it now of Faith to a believer that it might be of Grace to his seed So also he quotes Act. 15.4 He put no difference between us and them purifying their hearts by faith A. If God put no difference how durst he do it then P. So Gal. 3.2 4. we are all one in Christ Jesus A. How then can he answer it before God to make us twain For as Abraham and his seed through the Law were in covenant so are believers and their seed now or else we are not all one in Christ but two seeds P. As for that opposition he gives page 99. That a temporal election into a temporal covenant was a type of the spiritual election into a spiritual covenant A. It is a whimsey of his own brain that can never be made good and therefore it shews a giddy spirit after notions P. Again Heb. 11.6 without faith it is impossible to please God therefore none can be in a covenant of Grace but such as believe So Abel A. We please God by Faith now as those worthies in that chap. mentioned did then for therefore the Apostle brings in them for an example so the answer is still the same Look how Abraham our Father pleased God in circumcising his seed as in the covenant in which there was an act of Faith and how the contrary in Moses neglecting the seal displeased God so are believers to please God by sealing their seed and the neglect hereof provokes the wrath of God as it is evident from this example by which we see that if we would please God as Abraham did we must then walk in the steps of Abraham and it is agreeable and not opposite to faith or grace to seal our Infants Thus Christian Reader thou maist see all the Scriptures by himself quoted to maintain his opinions they do like the stars of heaven in their courses fight against this Sisera P. The last place is Rev. 21.8 The fearful and unbelieving shall have their portion in the lake of fire A. Is not this well applyed to the thing in hand or doth he with one blast of his Nostrils turn all children to hell The Lord rebuke him even the Lord. CHAP. XV. The 2 Act. 3.1 Cor. 7.14 vindicated in answer to his last general head Pag. 101 102. WE are now come to his last head to examine the answer he gives to our Scripture Allegations and accordingly to reply The first Scripture he quarrels with is Act. 2.39 The promise is to you and your children and to all that are afar off even as many as the Lord our God shall call P. To which he saith the promise is just to so many as God shall cal and by Promise he opens the remission of sins and gift of the holy Ghost and then he makes this flourish I pray take notice how evident the Text makes against this error That the covenant of Grace should be made with the fleshly line of believers and to confirm the meaning of the word call in his sense he brings Rom. 8.30 and Heb. 9.15 and 1 Pet. 2.9 All which speaks of an effectual Call Rep. We are here to consider to whom the words were spoken 1. namely to the Jews who were troubled in spirit about their condition such who had crucifyed Jesus Christ that had wisht his blood to be upon them and their children Mat. 27.23 The promise is to you and your children this promise cannot be meant of the gifts of the holy Ghost by tongues and miracles for that would have been no solid cure to a wounded conscience as theirs was Judas had such gifts but they could not mâ—ke his conscience whole who was guilty of the same sin 2 This Promise was to relate to them afar off that is the Gentilâ—s it could not be therefore such Gifts for they ceast in that age and the Gentiles afar off never had them though yet the Gentiles did repent and were baptized therefore by this promise called the promise must be meant such a promise which they well knew and were acquainted with and therefore must be that of Abrahams covenant made to him and his seed So the Apostle Gal. 3. To Abraham and his seed were the promises made ver 16. not seeds as of many but as of one i. e. the Jewish seed and Gentile seed make but one seed i e. Christ mystical in his political body 1 Cor. 12.27 So here again the promise is to you and your seed Quest But what was there in Abrahams promise to cure a wounded Conscience For such were the persons mentioned therefore the salve must be suitable A. All good things were in it that related to Grace or Glory I will be thy God what could be said more what promise will cure a wounded Conscience if this will not T is a salve most proper to the ground of their distemper they had crucifyed God the son And this promise tells them he was theirs notwithstanding For the words I will be thy God imply personal promises so the father saith I wiâ—l be thy God and the Son I will be thy God and the Holy Ghost I will be thy God a promise sufficient enough to bear up a sinking world suitable to Gal. 3.14 explained v. 8. before to be in
shall briefly touch upon this word administration to shew the propriety thereof as used in the Objection The Apostle Paul in 1 Cor. 12. useth the same word in the same sense there are differences of administration that is one legal the other Gospel but the same Lord. He is there shewing the different estate that was betwixt Jew and Gentile in the things of God and therefore when he speaks to the Corinthians in ver 2. he speaks so as that he would have them understand the difference betwixt true and false worshippers ye know brethren that ye were Gentiles carryed away to these dumb Idols even as you were led But afterwards having shewed that Christ was to have a mystical Church-body in the world which was to consist of Jews and Gentiles he tells us that in the compleating of this body there are different administrations yet so as that both Jew and Gentile are baptized by one spirit into this one body So that those words different administrations can relate to no more sorts of people but Jew and Gentile and therefore can be but two namely the Jewish or legal Administration and the Gentile or Gospel-Administration and the baptism of the Holy Spirit of God working in both of them and yet so as that the Jews and their children and the Gentiles and their children make up as one seed this one body of the mystical Church ver 12 13 38. Gal. 3.14 16. compared and this different Administration came from Christ as Lord therefore called the same Lord implying that Christ as Lord gave Israel that typical Administration and so Christ as Lord changed it and set up a Gospel-Administration and in this sense is Christ called the Lord also of the Sabboth-day cleerly implying that what change hath been made of Sabboth-seals or any other Ordinances it was done by the Prerogative-Royal of Jesus Christ as Lord thereof for the use of that one body and Lordship of his the Church by which we see there are two and but two Administrations which therefore as it may satisfie M. P. in the significancy of the word and yet remain as a covenant also so doth it meet with that licencious rotten abuse of this word in making as many several administrations as there are new opinions in the world P. p. 138. He brings many Scriptures to prove that Circumcision is cald a covenant not an administration Gen. 17.7 13. Heb. 8.6 7 8. c. A. Though God calls it not an administration but a covenant yet it becomes a covenant made with man by vertue of administration and the meaning is no more but this that Grace to man runs through those Ordinances If Circumcision be a covenant it must have an administrator or else the covenant ceases If it be a covenant to Isaac then Abraham must administer it so baptism is an Ordinance yet had it no administrator it would cease to be an Ordinance it is true there may be a neglect of an Ordinance as there was of Circumcision and yet the Ordinance continued for they wanted not an administrator 2 Though God called it not an administration in Gen. 17. yet Paul called it so in 1 Cor. 12. as is before proved and surely M. P. will not deny but that Paul spake by the spirit of God when he so called it 3 T is also called an administration in reference to the care and pains Gods people are to take in administring for their Fathers estate left in a way of Will and Testament which is to be made sure into that administration-office of Gods Ordinances both then under Law and now under the Gospel according to 2 Pet. 10 11. For so an entrance shall be administred abundantly into the everlasting kingdom By all which therefore we see the word is proper full and significant only carpt at out of ignorance that it remains to be a covenant i. e. on mans part and an administration i. e. the way God hath appointed to convey justification to life and both these reaches Parents and children As for all those Scriptures he here brings to prove two covenants and therefore one of works they have been already answered to which I refer the Reader onely I shall take in one or two Scriptures in which he hath made sad work that have not been so fully answered before because I intended it for this place The first is Pag. 140. Gal. 4.21 Tell me ye that desire to be under the Law Do ye not hear the Law For it is written that Abraham had two sons the one by a bond-maid the other by a free woman but he who was by the bond-maid was born after the flesh but he of the free-woman was born by promise which things are an Allegory i. e. by these things other things are meant For these are the two covenants the one from Mount Sinai in Arabia which gendreth to bondage and answers to Jerusalem which now is and is in bondage with her children But Jerusalem which is above is free which is the Mother of us all Now we brethren as Isaac was are children of the promise but as then he that was after the flesh persecuted him that was of the spirit even so it is now but what saith the Scripture cast out the bond-woman and her son for the son of the bondwoman shall not be heir with the son of the free so then brethren we are not children of the bond-woman but of the free P. From hence observe that Abraham is here a type of God and his two wives Sarah and Hagar with their two children are a type of the two covenants and the two seeds in those covenants and both continued in Abrahams house together for a time But when Isaac was born and Ishmael was found sâ—offing then Sarah the free-woman will have Hagar and her son live no longer in the house with her and her son Again Abraham had first the free woman and last the bond-woman the free-woman was sometimes barren in Abrahams house the bond-woman was fruitful the mystery of all is this First God made a covenant of Grace which proved barren Secondly He made a covenant of works in his Church which proved fruitful that had abundance of seed which became his by nature without Faith all which time the covenant of grace and works agreed well together in Gods house but when the true Isaac was born i. e. Christ without strength of nature but by faith in a promise yet still grace and works as two covenants dwelt together but when Christ is weaned i. e. come into the Ministery then all the â—ons of Hagar the old covenant i. e. the Scribes Pharisees persecuted Christ and all those in him whereupon the free-woman or covenant of grace dothtestifie that the covenant of works with her seed shall no longer remain in the Church of God but onely the children of the free-woman born by faith in a promise must for time to come remain in Gods house therefore now rejoyce thou barren
that barest not the covenant of grace is become fruitful in all Nations and therefore Jerusalem which is above is free which is the mother of us all and that us or we i. e. members of the Primitive Church be formed â—rom above by faith in a promise From hence it is plain there were no carnal babes in the Church but when Christ the true seed of grace was persecuted by the Jews he seed of the covenant of works the Gospel doth plentifully hold forth the abolishing thereof and casting out those bond-children out of the Church of God Rep. To shew the vanity of all this we must track him by due parallel by which we shall see the mysterious depths of confusion he is un into after which I shall briâ—fly cleer up the Apostles intent from â—hat Scripture 1 If Abraham stands here as a type of God and his two wives as type of the two covenants then as Hagar bâ—ought forth Ishmael to Abraham a type of God So must the covenant of works bring forth by strength of nature children unto God and those children are as â—uely the sons of God as those born by promise as Ishmael was as â—uely son to Abraham as Isaac 2 As Abrahams affection was that Ishmael might be the son of promise so is it Gods desire that the seed of the covenant of works should be the seed of promise 3 As Hagar and Sarah lived together in Abrahams family a type of God till Ishmael scoft Isaac so shall the two covenants and their seeds dwell together in heaven till the covenant of grace be scoft at by Hagars seed P. Secondly When he comes to explain himself then saith M. P. God made a covenant of grace which proved barren and then a covenant of works which proved fruitful as Abraham had first Sarah then Hagar A. Did not God know the covenant of Grace would prove barren 2 Because that covenant proved barren therefore the other covenant was given to God that he might have seed as Hagar was given by Sarah to Abraham that was the type of God 3 To make Abraham a type of God here is to make him a creator tâ—at as God made the two covenants which were to be as his two wives so Abraham made Sarah and Hagar I hope when M. P. comes to review his work and to consider what gross wickedness follows in maâ—ing Abraham the type of God he will blush at his own boldness blindness and ignorance P. Thirdly When Christ the true Isaac was named i. e. came nto the Ministery then the Scribes and Pharises persecuted Christ â—pon which the free-woman or covenant cast out the bond-woman and her sons i e. the covenant of works and her children by nature which was the National Church of the Jews A. All this while he hath carryed on the parallel of the two covenants till he hath cast out all the Jews and their off-spring that pleaded a right to Abrahams covenant in the flesh but M. P. forgets that the Apostle tells us there was some never broken off nor never cast out when as some of the branches were broken off Rom. 11.17 and he forgets that the natural branches i. e. the Jews and their children shall be taken in again ver 24 25 26 27. which must be therefore into the oâ—d flock or root which remains P. Fourthly the free-woman or covenant doth now testifie that the bond-woman i. e. the covenant of works and her children shall never remain in Gods Church now but onely the children of the free-woman shall remain in Gods house A. By children of the free-woman he understands real and true believers so that the inference riseth thus that in the Gospel-house and Church of Christ there shall be none that belongs to the covenant of works that 's abolisht and the seed cast out that now thâ— Churches are all Saints are all heirs all free-born no hypocrites and thus what Paul writ to the Romans Galatians Philippians and tells us that in those Gospel-Churches there were many under that covenant and yet Church-members is by M. P. reproved for falshood for the free-covenant of grace had cast out the covenant of works and her seed long before P. Fifthly Now rejoyce then barren that barest not the covenant of Grace is become fruitful in all Nations therefore Jerusalem which is above is free which is the mother of us all i. e. of us the primitive Church born by faith in a promise A. The Reader may remember he hath often before told us that the spiritual covenant of grace as it did not run upon intail so was it made indifferently to all Nations and that it was not confined to the Jews For in that spiritual covenant all Nations had a like share and benefit in thy seed all nations are blest Now if that be true then this is false For what cause hath the barren covenant of Grace to â—ejoyce now more then it had of old for she had her seed in all Nations then according to the intent of promise or if this be true what he hath said before is false so that take it which way you will he is judged out of his own mouth 2 To that other part consider how many hypocrites there were in the primitive Church Judas with his followers ofâ—en mentioned were these born from above by faith in a promise thus then his own Conscience may by this time tell him he hath been deceived and deuded in the opening of Sâ—r ptures Abraham was no type of God in this Gal. 4. but held forth as the father of the Church-seed v. 22. And so Hagar brings forth children to Abraham as well as Sarah the â—ree intent of this place appears to be this The Apostle in this chapter brings this Allegory to convince those Galatians which having imbrac'd Christ were fallen back to the Law Ceremonial and to seek for justification by works And therefore he calls them fools and tells them they were bewiâ—ched to fall back from Gospel Oâ—dinances to the Law from the spirit to the flesh from liberty to bondage ch 3.11.5.1 2 3 4. and having used many pressing Arguments in the preceding chapter he at last comes in with this example of Sarah and Hagar to shew that as Hagar when she thought to mistress it was cast out of Abrahams family so So the Law ceremonial when made a covenant of works and the Law moral also in that abusive sense was to be cast out of the Church of God both under the Law and under the Gospel But as Sarah was contented to have Hagar dwell with her a servant so in that sense did the law ceremonial moral attend grace being in truth the Law of Christ But as a covenant of works it could not make one heir of promise Therefore it was but a foolish thing for the Galatians to think by works to merit heaven for there was never any man saved by works ch 3.11 But if your heart and affections be set that